Essential Teachings: Teachers' Manual

The Universal House of Justice has called upon the Bahá'ís of the world to establish training institutes whose purpose is "to endow ever-growing contingents of believers with the spiritual insights, the knowledge, and the skills needed to carry out the many tasks of accelerated expansion and consolidation ...." ¹ This purpose "can best be achieved through well-organized, formal programs consisting of courses that follow appropriately designed curricula." ² During the Four Year Plan, many programs and courses will be developed. One evolving program being used in a number of communities is the Essential Teachings Training Program. This program includes the following courses:

1. The Individual Believer and Successful Teaching,³

2. The Path Toward Spirituality: Sacred Duties and Practices of the Bahá'í Life, ⁴

3. The Covenant: Its Meaning and Origin and Our Attitude Toward It, ⁵

4. Developing a Deep Love for Bahá'u'lláh, ⁶

5. Achieving Greater Levels of Unity: Spiritual Principles and Practical Skills, ⁷

6. Race Unity: Creating a Vibrant Model of Unity in Diversity.⁸

These courses attempt to review some of those essential teachings which lie at the heart of the Bahá'í life: teaching, spiritual practices, the Covenant, love for Bahá'u'lláh, and unity.

II. Approach of the Training Program Return to top

The Essential Teachings Training Program is made up of the courses listed above. In turn, each course has two components: a text and a series of training classes organized around the text. The sessions are led by a trained teacher. Although believers will benefit from personal study of the texts, the program is more effective if this individual study is combined with attending the training sessions.

As indicated above, the Universal House of Justice has written that the purpose of training institutes is to endow believers with "the spiritual insights, the knowledge, and the skills" necessary to carry out the tasks of expansion and consolidation. These three elements of spiritual insights, knowledge, and skills provide a framework for training. The Essential Teachings Training Program attempts to incorporate these three elements. For example, in training believers in the sacred practice of study of the Faith, some of the spiritual insights involved include exploring the spiritual significances and results of study. 'Abdu'l-Bahá, for instance, has written, "In this day there is nothing more important than the instruction and study of clear proofs and convincing, heavenly arguments, for therein lie the source of life and the path of salvation." ⁹

The element of knowledge may include training as to what study involves (e.g. "Study of the Faith ... should include systematic study of the Writings of the Faith, its history, its relationship to various systems of thought, and the application of its Teachings to the spiritual and material life of society."). ¹⁰ Some of the skills involved include learning how to study (e.g. How does one establish a habit of study? How does one take notes to increase the effectiveness of study? etc.). Thus, these three elements set out components to be included in training courses.

Furthermore, the International Teaching Centre has identified certain characteristics of successful training institutes. These elements include: (1) use of the Sacred Writings, including memorization; (2) use of participative methods; and (3) an atmosphere of love and spiritual discipline. ¹¹ The use of the Sacred Writings brings souls in contact with the transforming power of the Word of God. Through participative methods, participants become active learners, rather than passive listeners. Training is effective when participants feel that spiritual discipline is expected of them. When the atmosphere is loving, the development of this discipline becomes a personal goal, rather than a requirement imposed by another. The Essential Teachings Training Program strives to include these elements in its training. Of course, this Program is not itself a "training institute," but is simply one program that can be offered as part of a training institute.

III. Teacher Preparation Return to top

The success of the Essential Teachings Training Program depends largely upon the quality of the teacher's preparations. The teacher is not merely a facilitator of class discussions, but is, in fact, a teacher who can train others because he has been trained himself. Obviously, no teacher can ever be perfectly prepared, but the act of teaching itself makes one more prepared. The teacher's performance will improve over time as he deepens his understanding of the materials and refines his skills of training.

The teacher should prepare in:

1. mastering the materials being taught

2. setting up the training sessions

3. learning how to conduct the sessions.

A. Mastering the Materials being Taught Return to top

The teacher can master the materials being taught by:

1. reading and rereading the text for the course to be taught

2. studying the text by making notes in the margins, outlining, etc.

3. reviewing and answering the "Study Questions and Exercises" accompanying each chapter of the text

4. doing background reading. The following are possible sources for the various training programs:

a. The Individual Believer and Successful Teaching

1. Tablets of the Divine Plan

2. The Advent of Divine Justice

3. The Individual and Teaching (The Gift of Teaching) [compilation]

4. The Power of Divine Assistance [compilation]

5. Promoting Entry by Troops [compilation]

6. The Four Year Plan

b. The Path Toward Spirituality: Sacred Duties and Practices of the Bahá'í Life

1. The Kitáb-i-Aqdas

2. Spiritual Foundations: Prayer, Meditation, and the Devotional Attitude [compilation]

c. The Covenant: Its Meaning and Origin and Our Attitude Toward It

1. "The Book of the Covenant" (Kitáb-i-Ahd) [contained in the book Tablets of Bahá'u'lláh, pp. 219-223]

2. The Will and Testament of 'Abdu'l-Bahá

3. The Dispensation of Bahá'u'lláh [contained in the book World Order of Bahá'u'lláh, pp. 97-157]

4. The Constitution of the Universal House of Justice

5. The Covenant: A Compilation of Extracts from the Bahá'í Writings [compilation]

6. The Guardianship and the Universal House of Justice [compilation]

B. Setting Up the Training Sessions Return to top

In order to set up and organize the training sessions, the teacher (on his own or with the assistance of the Local Spiritual Assembly or others) should:

1. secure a location for classes:

-preferable to have classes at a central location

-if possible, secure a location not having distractions (e.g., noise, children, etc.)

2. establish a regular time for classes:

-many communities have found that weekly classes that run for approximately two hours work well

3. invite the friends to classes. Invitations may be extended:

-through newsletters

-at Nineteen Day Feasts

-by personal telephone calls

-by sending out personal invitations or flyers

4. making available copies of written materials:

Texts can be purchased from the publishers named above, or photocopies can be made of those materials that are unpublished. Class participants should be charged the cost of the materials (unless they cannot afford the expense, in which case, the assistance of the Local Assembly or other institutions may be sought).

5. getting the support of the Local Spiritual Assembly:

Because the training will benefit the community served by the Spiritual Assembly, the Assembly may be interested in lending its support to the program.

C. Conducting the Sessions Return to top

1. Setting of Classes

Just as important as what is taught in a training session is the atmosphere in which the training is carried out. If the teacher is able to create an intimate, warm, loving, and spiritually disciplined environment, the participants will want to attend, will be eager to learn, and will feel comfortable in asking questions. Therefore, in addition to acquiring the necessary knowledge to conduct the training, the teacher must give considerable thought to creating the proper atmosphere for the class. Such an environment does not just magically appear, but must be created through deliberate and concerted effort. For example, the following factors contribute to creating a proper atmosphere:

1. physical setting: To the extent possible, one should ensure a comfortable physical setting, by taking into account temperature, lighting, seating, etc.

2. tone of the class created by fervent prayers (see discussion of devotions below)

3. spiritual attitude of the teacher:

a. personally and warmly welcoming the friends

b. demonstrating hospitality

c. attitude in teaching (see discussion of miscellaneous principles below).

2. Format of Classes

a. Overview of Format

Each course of the Essential Teachings Training Program is designed to be conducted in multiple sessions (e.g. eight sessions meeting weekly for two hours). ¹² Each session will cover one chapter of that course's text. Participants will benefit most from the classes if they do personal preparation before each class, rather than just attending classes without having done any homework. At the beginning of the series, the teacher should ask participants to read the entire text so as to gain an overview of the subject. In addition, for each session, the participants should reread and prepare for the assigned chapter.

One suggested format for group study is as follows: Participants would read and study one chapter per session. At home, they would complete the "Study Exercises" and memorize the quotations for memorization. When participants come together for group study, they would review some of the "Study Exercises" and "Quotations for Reflection." (Usually, there is not sufficient time to cover all questions and quotations.) Additionally, there would be a time in class during which participants can share (or do) the memorization exercises. The class would be concluded by participants carrying out skills exercises. Adequate time should be allowed for these "Skills Exercises" because they are often the most practical aspect of the lesson. Trainers should ensure that the discussion portion of the class does not cut into the time allotted for the "Skills Exercises."

The following lists the various elements of a two-hour session and a suggested time framework:

1. devotions 20 minutes

2. brief overview of the topic by the teacher 10 minutes

3. memorization exercises 10 minutes

4. review of select "Study Exercises"/"Quotations for Reflection" 40 minutes

5. "Skills Exercises" 20 minutes

6. fellowship and refreshments 20+minutes

The teacher obviously cannot be rigid about the format, but must see what works with his particular class. It should be noted that each of the class components outlined above is an element of the training. The teacher should not allow one component to swallow the others.

b. Devotions

Each session should begin with fervent prayers. The devotions should not be treated as a mere formality, but rather as a means for creating a spiritual environment that attracts the Holy Spirit, an environment that is warm, intimate, and loving. If such an atmosphere is created, then the friends will respond to the spiritual discipline that the program requires. If the participants are in the habit of saying just one or two prayers, and rushing to get to the "important" part of the program, the teacher can work to change this pattern. At the beginning of the class, the teacher can make statements such as, "Let us pray until we all feel spiritually prepared for the class," or "Let us take our time and use these devotions to spiritually prepare ourselves for our study," or jokingly, "It is not against the rules to say more than one prayer!" The teacher can also lead by example by saying more than one prayer himself. Likewise, it is good to say prayers by memory, as this will encourage others to memorize. Participants may also be encouraged to recite the quotes they have memorized for the class.

In addition to the number, the quality of the prayers must be a consideration. All should strive to raise their prayers beyond the "murmur of syllables and sounds." The devotions are an opportunity for a group of Bahá'ís to call upon the forces of the Kingdom, to sincerely and yearningly supplicate Bahá'u'lláh to shower His blessings upon the participants, to grant the participants spiritual knowledge, and to empower them to serve His Cause. We must strive to pray as 'Abdu'l-Bahá prayed, Who described how He remembered the friends of God: "praying from the depth of my heart in their behalf, begging for them confirmation from the Kingdom of God and supplicating the direct effect of the breaths of the Holy Spirit."¹³ With the teacher assuming and conveying such an attitude about prayers, the devotions can be transformed from a mere ritual to a magnet for attracting divine confirmations.

The singing of songs also helps to create a spiritual atmosphere.

c. Brief Presentation

The teacher should give a brief overview of that session's chapter. This presentation should be approximately 5-10 minutes in length and should highlight the major points of the chapter. For those who are not experienced public speakers, the following suggestions may be helpful:

1. using an outline of the text to structure the presentation

2. reviewing in one's mind what will be said

3. practicing giving the presentation before a mirror or in front of friends

4. spicing up the presentation with humor, brief stories, or visual aids.

Presentations are most effective when they are brief, well-organized, and include examples (e.g. "I would like to briefly discuss three aspects of teaching. The first aspect is _____. An example of this first aspect is ____."). Rather than giving a memorized speech or a formal sermon, it is better to speak in a conversational tone (i.e. the speaker is simply having a conversation with a group of people). The purpose of the presentation is to paint a general picture of the topic. The details can be explored later through questions and discussion.

d. Review of "Study Questions"

After the brief presentation, the class can review some or all of the "Study Questions and Exercises" assigned as homework for that chapter. It may be profitable to take time during class to review these study questions if participants either did not do them or had difficulty with them. On the other hand, if participants completed these questions without trouble, then the teacher may want to skip this portion of the class and move immediately into study and application of "Quotations for Reflection."

If the teacher decides to review the study questions, then participants can each read and attempt to answer a question. Those who have not prepared ahead of time should not be embarrassed, but encouraged to participate by reading and trying to answer the question. If they do not know the answer, others will assist them in answering. In reviewing the study questions, it should be noted that the answers come directly from the text itself. Often the answer is a direct quotation from the Writings.

e. Study and Application of "Quotations for Reflection"

At least two approaches are possible here: the small group format or the general group format.

i. Small Group Format: ¹⁴ Participants can be divided into groups of two or three. They are asked to study a pre-selected set of quotations and to discover the content and application of the spiritual principles contained in these quotations. Participants carry this out by pairing up in groups of two or three and by asking one another questions based on the quotations being studied. The first level of questions concern the content of the quotations; the second level pertains to application.

a. Level 1 -- Content Questions: Participants attempt to formulate and answer questions based upon the quotation being studied. One partner in the small group asks the question; the other attempts to answer it based upon the quotation. Consider the following example of this exercise:

[The following quotation being studied is read out loud twice.]: "... let us arise to teach His Cause with righteousness, conviction, understanding and vigor. Let this be the paramount and most urgent duty of every Bahá'í. Let us make it the dominating passion of our life."

Salley: How must we teach His Cause?

John: With righteousness, conviction, understanding and vigor.

John: Every Bahá'í should let teaching be what kind of duty?

Salley: the paramount and most ugent duty.

Salley: What should we make the dominating passion of our life?

John: Teaching His Cause.

In this manner, the partners ask one another questions, identifying the significant points of a quotation.

b. Level 2 -- Application Questions: Once the major points of a quotation have been identified through the content questions, participants move to the second level of questioning, which deals with application of the spiritual principles contained in the quotations.

"... let us arise to teach His Cause with righteousness, conviction, understanding and vigor. Let this be the paramount and most urgent duty of every Bahá'í. Let us make it the dominating passion of our life."

Salley: In what practical ways can each one of us make teaching the paramount and most urgent duty of our lives?

John: One practical way I can try make teaching the paramount and most urgent duty of my life is by regularly studying those Writings -- such as the Tablets of the Divine Plan -- that remind me of the importance of teaching.

John: In what ways do you think you can strive to make teaching the paramount and most urgent duty of your life?

Salley: Two practical ideas that I would like to try are to actually pray to Bahá'u'lláh that teaching will become the paramount and most urgent duty of my life, and, secondly, to set aside a time each day when I will try to teach some soul.

The purpose of the second level of questioning is not to engage in philosophical discussions about the obscure subtleties of a passage; rather, its goal is to identify spiritual principles and explore practical ways we can apply them in our own lives. It is helpful in this regard to encourage participants to think about how he or she would like to personally apply the principle to his or her life, and not to focus on what other people should be doing.

ii. General Group Format: The exploration of select quotations at the two levels of content and application may also be carried out with the class meeting as a general group, rather than dividing up into smaller groups. As in the small group exercises, the quotation would be read a couple times. The teacher would first ask the group various content questions, which participants would answer. Secondly, the teacher would ask application questions.

In comparing the small group approach to the general group format, we can see that each has certain advantages and disadvantages. The general group format has the advantage of allowing for deeper discussions and a greater sharing and development of ideas because all members of the group would be able to contribute. However, such a format has the disadvantage of being susceptible to having a few strong personalities to take over the discussion. Moreover, the discussion may move in a direction that is not of interest or of benefit to most of the participants in the class.

On the other hand, the small group format allows for greater participation and more active learning on the part of a greater number of people because it forces all participants to become involved in questioning, answering, and discussing. It may be best for the teacher to try a combination of the two approaches to determine which works better. One possibility is to allow the bulk of the time for small group study and then for all participants to gather as a whole in order to share what has been learned in the small groups. It should be noted that although the small group format described above sounds simple, it may be difficult initially for some participants to master. Therefore, it may take a little time before participants are comfortable with the technique. As such, the teacher needs to try it for a few sessions before being able to adequately judge its effectiveness.

Regardless of the approach, the teacher must be prepared by selecting in advance the "Quotations for Reflection" that participants must review. For example, eight or ten quotations is probably a sufficient number for forty minutes of study. Some quotations lend themselves better than others to the two levels of questioning discussed above. Additionally, the teacher should strive to select a wide array of quotations so that the major points of the chapter are covered.

Appendix A of this manual offers some suggestions on how a teacher can conduct effective text-centered discussions.

f. Memorization

The International Teaching Centre has observed that in training programs, memorization of the Sacred Writings has been found to be of great assistance in promoting spiritual transformation. The Essential Teachings Training Program attempts to incorporate memorization into its training. Each chapter's "Study Questions and Exercises" contains a number of quotations suggested for memorization. Participants should be encouraged to memorize these quotes at home. Those who have memorized the quotations may share them at the beginning of the class or at another designated point in the class.

If participants have not on their own memorized, then class time should be taken to memorize one or more quotations. This may be done in various ways. One method is for the entire class to recite together short phrases of the quote (e.g. "I bear witness, O my God" ... "that Thou hast created me" ... "to know Thee and to worship Thee" ....). Once the individual phrases are memorized, then the phrases can be linked together until the entire quote is memorized (e.g. "I bear witness, O my God, that Thou hast created me to know Thee and to worship Thee ....").

Another method of memorization is to have one participant read or recite the entire quote, then have another person to do the same. Participants go around the class, reciting one after another, until the quote is memorized. A further method is to simply allow participants a few minutes to silently and individually memorize the quotes.

Because class time is limited, participants should be encouraged to memorize the assigned quotations on their own. Encouragement can be given by rewarding those who have made an effort to memorize. For example, in a few training courses, teachers have distributed candies and "goodies" to those who had striven to do the memorization exercises.

g. Skills Exercises

In addition to conveying spiritual insights and knowledge, training must also endow participants with the skills to carry out the essential teachings of the Faith. For example, if the subject of individual teaching is being studied, in addition to learning about the spiritual insights and knowledge relevant to teaching, the participant must learn the skills of teaching: How can a conversation be directed toward the subject of the Faith? What specifically should be said in response to questions? How can various topics be presented?

Some topics such as teaching or study lend themselves very easily to skills exercises. For other topics, it may be more challenging to offer a skills exercise. If this is the case, one skills exercise that can be used for just about any topic is to ask participants to teach or explain to one another the particular subject being studied. For example, with a subject such as the Covenant, participants can be divided into groups of two or three and asked to teach the other participants in the group about the Covenant. After the presentation, partners can give constructive feedback on the presentation (e.g. two positive aspects of the presentation, and two suggestions for improving the presentation).

h. Fellowship and Refreshments

Fellowship and the partaking of refreshments are other means by which the teacher can work to create a loving and warm environment. 'Abdu'l-Bahá, in discussing the Nineteen Day Feast, states that the host should serve his guests with his own hands. ¹⁵ Surely, this principle of hospitality and service can be practiced at other meetings as well.

3. Miscellaneous Principles

In order to be an effective teacher, the teacher must have the spiritual attitude and qualities that will encourage learning. Such an attitude was best embodied by our perfect Exemplar 'Abdu'l-Bahá. The following are principles that the teacher should keep in mind:

A. striving for universal participation: trying to get all participants involved by asking different participants to pray, read, answer questions, discuss, etc.

B. giving encouragement: This can be done by

1. encouraging achievement: 'Abdu'l-Bahá has said, "If a pupil is told that his intelligence is less than his fellow pupils, it is a very great drawback and handicap to his progress. He must be encouraged to advance by the statement, 'You are most capable, and if you endeavor, you will attain the highest degree.'" ¹⁶

2. emphasizing growth and building on success: "To an individual who asked how to achieve the many qualities required of a Bahá'í, 'Abdu'l-Bahá replied: 'Kam Kam. Rúz bih rúz' -- little by little; day by day.'" ¹⁷

3. using the dynamic power of example

a. personal example: The House of Justice has written, "The most significant contribution one can make to the progress of such [spiritual] transformation is first to deal with one's own spiritual deficiencies, then to attempt lovingly, patiently and confidently to encourage others in their strivings to adhere to the principles of the Cause. However, such encouragement is most effective not through words alone, but especially to the extent one's own '... inner life and private character mirror forth in their manifold aspects the splendor of those eternal principles proclaimed by Bahá'u'lláh.'" ¹⁸

b. inspiring stories about others

4. showing kindness: "Let him remember the example set by 'Abdu'l-Bahá, and His constant admonition to shower such kindness upon the seeker ...." ¹⁹

5. adapting presentation to capacity of hearers: "It was He, our beloved 'Abdu'l-Bahá, our true and shining Exemplar, who with infinite tact and patience, whether in His public utterances or in private converse, adapted the presentation of the fundamentals of the Cause to the varying capacities and the spiritual receptiveness of His hearers." ²⁰

6. listening with fixed attention: "Consider the way in which the Master teaches the people. He listens very carefully to the most hollow and senseless talk. He listens so intently that the speaker says to himself, 'He is trying to learn from me.' Then the Master gradually and very carefully, by means that the other person does not perceive, puts him on the right path and endows him with a fresh power of understanding." ²¹

7. not criticizing: "Let them call to mind, fearlessly and determinedly, the example and conduct of 'Abdu'l-Bahá while in their midst. Let them remember ... His contempt for and impatience of criticism ...." ²²

8. not arguing: "...And He ['Abdu'l-Bahá] never argued, of course. Nor did He press a point. He left one free. There was never an assumption of authority, rather He was ever the personification of humility. He taught 'as if offering a gift to a king.'" ²³

9. reinforcing by

a. repeating what was said, and saying it is important ("Sue's comment about focussing on teaching one person each year is such an important point!")

b. asking someone else to comment on another's statement ("How has John helped us to understand this idea?")

10. welcoming participant's ideas for improving the classes (e.g. asking participants to comment on two things they liked about the training and two suggestions they have for improving the training).

IV. Conclusion Return to top

The teacher of the Essential Teachings Training Program has a unique opportunity for service. He or she is not merely teaching others about a limited topic. Rather, the teacher is giving others the gift of the spiritual "tools" for personal transformation and growth. What gift can be more precious? To the extent that the teacher can master the spiritual insights, knowledge, and skills involved in training, will he be able to spiritually empower others.

Appendix A: Conducting Effective Discussions Return to top

Discussions in Bahá'í meetings are sometimes not productive or enjoyable because they lack focus and are characterized by the mere voicings of personal opinions. This is sometimes the case because discussions are "opinion-centered," rather than "text-centered." In other words, the bulk of the discussion is focussed on the thoughts of men (personal opinions, interpretations, and stories of various degrees of relevance), rather than focussed on the Word of God. This at times occurs even when a quotation is used to initiate the discussion. As a result, discussions often are not very fulfilling.

The following is an example of an opinion-centered discussion:

Facilitator: Let's have a discussion about the following quotation: "Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God." Does anyone have any thoughts about this passage?

Participant # 1: You know, I try to read the Writings in the morning and evening, but it is so difficult. We live in a materialistic world, so it is really a challenge to remember that we've got to do these spiritual things. In the morning, we're rushing to get to work and are trying to get the children ready for school. We just don't get a chance to read the Writings. It's really tough to carry out this commandment.

Participant # 2: You are so right. But my problem is not the morning; it is the evening. I am so tired when I get home from work that all I can do is eat dinner and watch T.V. By the time the T.V. program is over, I am ready to go to bed, and I am in no mood to be reading the Writings.

Participant # 3: I don't have much trouble reciting the verses in the morning and evening. I have trouble remembering my obligatory prayers. Even when I do remember, I don't feel like I'm saying it with a pure spirit or motive.

Participant # 4: Speaking of pure motive and the obligatory prayer -- that reminds me of the story of the Arab who was saying his prayer. Have you heard this?

Class collectively: No, no. Please tell us.

Participant # 4: The Arab was saying his obligatory prayer by the side of the road, when some tourists passed by and began admiring the Arab's devotion for saying his prayer in the middle of the hot day. As the tourists were making their comments, the Arab stopped in the middle of his prayer, turned to the tourists, and said, "What you don't know is that I am fasting too!"

Facilitator: These are all very interesting comments. Getting back to the quotation: It talks about whoever fails to recite the verses of God has not been faithful to the Covenant of God. Can someone tell us about the Covenant?

Participant # 5: I really don't see what this has got to do with the Covenant because the Covenant is about obeying the Guardian and the House of Justice.

Participant # 2: Yeh, I don't see the connection either. And this part about turning away from God for all eternity: That seems a bit rough. I really don't think we should take that literally because somewhere in the Writings it says that God's mercy exceeds His justice. Nobody is perfect; we're all trying. We should just do our best and not judge other people.

Participant # 4: Yes, if we don't judge other people, and do our best, we could have a peaceful world and achieve unity. And, of course, the purpose of the Bahá'í Faith is to bring about unity.

[The discussion continues along these lines until all have had a chance to fully voice their opinions.]

Although the above discussion is somewhat exaggerated, it is not far from many discussions which take place in the community. We must give serious thought to how we can make discussions more effective. One way this can be achieved is by transforming discussions from opinion-centered to text-centered explorations of the Writings. By this is meant that the purpose of the discussion is not just to share any remotely related thought that comes to one's mind, but rather to investigate the meaning, implications, and applications of quotations. This can be practically fostered by the teacher in the followings ways:

1. having the quotation read more than once

2. giving participants time to reflect on the quotation

3. asking focussed, rather than open-ended, questions about the quotation (e.g. "What is it that we must do every morn and eventide?," rather than "Does anyone have any thoughts about this passage?" or "How do you feel about this quotation?")

4. redirecting the attention of participants to the quotation when comments begin to move away from text (e.g. "Where do you find that point in this quotation?")

5. recommending avenues of discussion ("Let us discuss the following points in connection with this quotation: ....")

6. encouraging participants to support their comments with the Writings

7. exploring practical applications of the quotation (e.g. "What are practical ways we can arrange our schedule so that we can recite the verses of God every morning and evening?" "What are the obstacles preventing us from carrying out this principle? How can we overcome these obstacles?")

8. stating at the beginning of the discussion the ground rules of the text-centered discussion.

In order to conduct a text-centered discussion on a quotation, the teacher must do advance preparation. This preparation may include:

1. reading the quotation a number of times

2. reflecting on its implications

3. identifying the major points contained in the quote

4. defining important words (either through use of a dictionary or by seeing how the word is used in other Bahá'í passages)

5. finding other quotations that illuminate different aspects of the quote under study

6. making a list of questions about the quote that can be asked of the participants

The following is an example of an effective, text-centered discussion:

Teacher: Let's have a discussion about the following quotation: "Recite ye the verses of God every morn and eventide. Whoso faileth to recite them hath not been faithful to the Covenant of God and His Testament, and whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God." [Quote is read a second time.] There is a lot that is contained in this quotation, so let's take a moment to read it to ourselves and think about it before making any comments. [A few moments elapse.] First, what is it that we must do "every morn and eventide"?

Participant # 1: Recite the verses of God.

Teacher: What is the definition of "verses of God"?

Participant # 2: I think it is all the Bahá'í writings: the writings of Bahá'u'lláh, the Báb, 'Abdu'l-Bahá, and Shoghi Effendi.

Participant # 3: I think it is just the words of the Manifestations of God.

Teacher: Has anyone read anything in the Writings which defines "verses of God"?

[No one responds.]

Teacher: Let's look at note 165 of the Kitáb-i-Aqdas. Participant # 4, could you please read this passage for us?

Participant # 4: This is note 165: "With regard to the definition of 'verses of God,' Bahá'u'lláh states that it refers to 'all that hath been sent down from the Heaven of Divine Utterance.' Shoghi Effendi, in a letter written to one of the believers in the East, has clarified that the term 'verses of God' does not include the writings of 'Abdu'l-Bahá; he has likewise indicated that this term does not apply to his own writings."

Teacher: Thank you. So based on this quotation, we learn that the term "verses of God" does not include the writings of 'Abdu'l-Bahá or Shoghi Effendi. Therefore it would not be appropriate to use their writings to fulfill this injunction that Bahá'u'lláh has given us.

Participant # 5: What about the writings of the Báb? Would His writings be appropriate?

Teacher: I don't know. I have not seen anything in the Writings that answers this question. Has anyone else?

[No one else has seen anything either.]

Teacher: Okay, we now have some idea what the verses of God are. What happens if we fail to recite these verses?

Participant # 2: We begin to forget about God and become more materialistic and less spiritual.

Teacher: Yes, that may be true, but what specifically does this quotation say happens when we fail to recite the verses of God?

Participant # 2: Oh, yes. It says, "Whose faileth to recite them hath not been faithful to the Covenant of God and His Testament ...."

Teacher: This "Covenant of God" that is mentioned, is this the same type of Covenant as when we talk about Covenant-breaking?

Participant # 1: No, I think it is different.

Teacher: How is it different?

Participant # 1: The other Covenant seems to be connected with obeying the Guardian or the Universal House of Justice. Here it seems to be talking about a more general Covenant between God and man.

Participant # 3: I seem to have read something about man having two duties: to recognize God and to obey Him. Is that the Covenant we're talking about here?

Teacher: Where have you read that?

Participant # 3: I can't remember.

Participant # 5: Isn't there something in the Kitáb-i-Aqdas about that? Here, let me try to find it.... Oh, yes. It's right here, the first paragraph of the Kitáb-i-Aqdas: "The first duty prescribed by God ...."

Teacher: Thanks for sharing that quotation. Perhaps these twin duties are connected to the Covenant that Bahá'u'lláh mentions here. Let us spend a few minutes talking about how we can practically apply this commandment to our lives. This is very important because we live in a world which easily distracts us from our spiritual obligations. Let us share our experiences. What are the obstacles that prevent us from reciting the verses of God every morning and evening?

Participant # 3: Forgetting to do it!

Participant # 1: Every morning I'm in too much of a rush, trying to gobble down some breakfast and get dressed for school.

Teacher: What practical steps can we take to overcome these obstacles?

Participant # 3: I guess I could put a copy of this quote on my dresser mirror so that I'm reminded to do it each day.

Participant # 4: When we think about the fact that this is a commandment of God and that "whoso turneth away from these holy verses in this Day is of those who throughout eternity have turned away from God," we can realize its importance. If we are too rushed in the morning, perhaps we can make the commitment to set our alarm clock to wake up a few minutes earlier, so that we will have more time to fulfill this law. I don't think God is asking too much of us.

[The discussion continues along these lines.]

The above discussion differs from an opinion-centered discussion in that the quotation remains the primary focus of the discussion. The teacher skillfully leads the group in exploring the meaning of the quotation, identifying its key points, and discussing its practical application. Throughout, the Writings, rather than just personal interpretation, shape the discussion. This is achieved by the teacher asking focussed questions, drawing attention to relevant texts, and redirecting the attention of participants when necessary.

In conducting such a discussion, the teacher, of course, should not be inflexible or impolite. Tact, wisdom, courtesy must characterize his handling of the discussion. Because some participants are not accustomed to directed, text-centered discussions, it may be challenging for them at first. However, over time, most will learn the ground rules for this new type of discussion. Nevertheless, there should not be any criticism of those who deviate from the text. A text-centered discussion is of little benefit if it results in disunity and ill-feeling. Thus, the teacher must maintain a fine balance: He should try to keep the discussion focussed, but in doing so, he should not depart from the principles of kindness and consideration toward the participants.

Other skills relevant to conducting effective discussions include encouraging quiet or shy participants. This can be done by directly posing questions at them ("Sally, when must we recite the verses of God?"). In order to build up the confidence of shy participants, it may be advisable to ask a few easy questions of them at first. Once comfort and confidence are established, more challenging questions can be asked. On the other hand, it is good to challenge the more confident believers so as to encourage their growth.

From time to time, a teacher may have to handle a participant who dominates discussions by talking for too long or too often. The following are some of the ways in which such a situation may be handled: show patience initially; specifically ask others to comment; or speak with the participant outside of class, if the problem persists.

Footnotes

¹Universal House of Justice, December 26, 1995, to the Conference of Counsellors; The Four Year Plan, p. 7. Return

² Universal House of Justice, December 26, 1995, to the Conference of Counsellors; The Four Year Plan, p. 7. Return

³ Information about the distribution of this course will soon be announced. Return

⁴Text for the course available through:

Bahá'í Distribution Service (5397 Wilbanks Dr., Chattanooga, TN 37343; tel: 1-800-999-9019; fax: 1-423-843-0836; email: bds@usbnc.org) and

Palabra Publications (3735 B Shares Place, Riviera Beach, FL 33404, U.S.A.; tel: 1-561-845-1919; fax: 1-561-845-0126; email: palabrapub@aol.com). Return

⁵ Texts for the course available through the Bahá'í Distribution Service and Palabra Publications. Supplementary materials for teaching the course are found on this website. Return

⁶ Forthcoming. Return

⁷ Forthcoming. Return

⁸ Forthcoming. Return

⁹ 'Abdu'l-Bahá, "Deepening" # 31. Return

¹⁰ Universal House of Justice, June 24, 1993, to the Bahá'ís of the World. Return

¹¹ See "Institute Training Programs," June 1995, p. 13. Return

¹² Attempting to cover an entire course in a weekend or trying to teach more than one chapter in a session appears to be less effective than offering regular, weekly sessions which cover just one chapter. Participants need time to absorb and digest the training materials. Moreover, much learning takes place outside of class in between sessions when homework and other exercises are carried out. As such, spacing the training over a span of time is more effective than concentrating all of it in one or a few lengthy sessions. Return

¹³ Tablets of the Divine Plan, p. 21. Return

¹⁴ This approach is a modified version of the learning method used in Ruhi Training courses. Return

¹⁵"The host, with complete self-effacement, showing kindness to all, must be a comfort to each one, and serve the friends with his own hands." ('Abdu'l-Bahá, "Stirring of the Spirit" # 2). Return

¹⁶ Promulgation of Universal Peace, pp. 76-77. Return

¹⁷Vignettes of 'Abdu'l-Bahá, p. 27. Return

¹⁸ Universal House of Justice, quoted in Pupil of the Eye, p. 105. Return

¹⁹ Advent of Divine Justice, p. 52. Return

²⁰ Bahá'í Administration, p. 125. Return

²¹ Words attributed to Bahá'u'lláh, Stories from Delight of Hearts, p. 110. Return

²² Advent of Divine Justice, p. 34. Return

²³ Portals to Freedom, pp. 39-40. Return

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